What number verse is Jeremiah 33:7 in the Bible?

Jeremiah 33:7 is the 19,783rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Jeremiah 33:7 sits at position 19,783.

33:633:6 33:833:8

Jeremiah 33:7

Q: What does "as at the first" imply about the nature of this restoration?

The phrase "as at the first" (Hebrew, riʼshôwn) implies a restoration to an original, ideal state of blessing, prosperity, and covenant relationship with God. It's not merely a return to the land but a return to a state of favor, strength, and perhaps even national glory that existed before their decline and exile. This suggests a profound spiritual and societal renewal, where the people would once again live in full obedience and enjoy the full blessings of God's covenant, perhaps even surpassing the glory of the unified kingdom under David or Solomon. It speaks to God's desire for His people to experience wholeness and flourishing in every dimension of their existence, consistent with His original design for them and His redemptive purposes.

“A Call to Prayer and Promise of Restoration”· Jeremiah 33:1–13Read in context

King James Version

And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

Ask

KJV (with Strong's)

And I will cause the captivity ^H7622 of Judah ^H3063 and the captivity ^H7622 of Israel ^H3478 to return ^H7725, and will build ^H1129 them, as at the first ^H7223.

Ask

Complete Jewish Bible

I will cause the captives of Y'hudah and the captives of Isra'el to return; and I will build them up as I did at first.

Ask

Berean Standard Bible

I will restore Judah and Israel from captivity and will rebuild them as in former times.

Ask

American Standard Version

And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

Ask

World English Bible Messianic

I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

Ask

Geneva Bible (1599)

And I wil cause the captiuitie of Iudah and the captiuitie of Israel to returne, and will build them as at the first.

Ask

Young's Literal Translation

And I have turned back the captivity of Judah, And the captivity of Israel, And I have built them as at the first,

Ask

Translation

Cross-References

Amos 9:14
And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.
Amos 9:15
And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.
Jeremiah 30:3
For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
Isaiah 1:26
And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.
Jeremiah 29:14
And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
Jeremiah 31:4
Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Jeremiah 32:44
Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.

Study this verse

Summary

Jeremiah 33:7 delivers a powerful divine promise of comprehensive restoration for God's covenant people, Judah and Israel. Amidst the dire circumstances of impending Babylonian exile and the long-standing Assyrian captivity, this prophecy declares God's sovereign intent to reverse their fortunes, bringing both northern and southern kingdoms back to their land and rebuilding them to a state of former glory and blessing, thereby underscoring His unwavering faithfulness and redemptive purpose.

Context

Literary Context

This verse is a pivotal component of Jeremiah's "Book of Consolation" (chapters 30-33), a section that dramatically shifts from the preceding pronouncements of judgment to messages of future hope and restoration. While the immediate historical backdrop is Jerusalem's siege by Babylon and Jeremiah's imprisonment (as detailed in Jeremiah 32), God interrupts this narrative of despair with a profound vision of renewal. Jeremiah 33 opens with God's invitation to pray and His promise to reveal "great and unsearchable things" (Jeremiah 33:3), followed by assurances of healing and abundance for Jerusalem (Jeremiah 33:6). Verse 7 then broadens this promise, detailing the expansive scope of God's restorative work for His entire people, setting the stage for subsequent prophecies concerning an enduring Davidic covenant and a righteous Branch (Jeremiah 33:14-26).

Historical & Cultural Context

At the time Jeremiah delivered this prophecy (circa 588-586 BC), the southern kingdom of Judah was on the brink of complete destruction by Nebuchadnezzar's Babylonian army, and its people faced imminent exile. The northern kingdom of Israel, however, had already been in Assyrian captivity for over 150 years (since 722 BC), their return seeming humanly impossible. The inclusion of both "Judah and Israel" in this verse is profoundly significant, transcending the immediate crisis of Judah to encompass the entire divided nation. This speaks to a future reunification and restoration that defied all human expectation. Culturally, "captivity" or "exile" was not merely a change of location; it represented a catastrophic loss of national identity, ancestral land, the Temple (the center of worship), and the perceived covenant relationship with God. Therefore, the promise of "return" and "building" was a radical declaration of divine intervention, offering hope against a backdrop of utter desolation.

Key Themes

Jeremiah 33:7 powerfully articulates several core themes central to Jeremiah's prophecy and broader biblical theology. Firstly, Divine Sovereignty and Initiative are paramount, as God explicitly states, "I will cause... I will build," emphasizing that this restoration is entirely His work, independent of human merit or capability. Secondly, the verse highlights Covenant Faithfulness, demonstrating that despite Israel's prolonged unfaithfulness and subsequent judgment, God remains true to His foundational promises made to Abraham, Isaac, and Jacob, and to the Davidic covenant. Thirdly, Comprehensive Restoration and Unity is a major theme, as the promise extends to both Judah and Israel, signifying a future reunification of the long-divided kingdom and a complete healing of national brokenness. Finally, the promise to "build them, as at the first" points to Eschatological Hope and a return to an ideal state of blessing and covenant relationship, implying a renewal that might even surpass their original glory, foreshadowing the ultimate spiritual restoration found in the new covenant described in Jeremiah 31:31-34.

Exposition and Analysis

Key Word Analysis

captivity shᵉbûwth' H7622

This word (H7622) denotes a state of exile or being prisoners. Figuratively, it can also refer to a former state of prosperity, highlighting the stark contrast with the current dire circumstances. In Jeremiah 33:7, it captures the literal state of forced removal from their land and the accompanying loss of freedom and national identity, emphasizing the profound depths from which God promises to deliver His people.

return shûwb' H7725

The verb (H7725) is a primitive root meaning "to turn back" or "to return." While it fundamentally signifies a physical return to a place, it often carries deeper theological implications of repentance, restoration, and a turning back to God. Here, God is the active agent causing this return, indicating a divine reversal of their fortunes and a re-establishment in their homeland.

build bânâh' H1129

This primitive root (H1129) means "to build" both literally (e.g., physical structures like a city or temple) and figuratively (e.g., to establish a family, a nation, or a lasting legacy). In this context, it speaks to God's intent not merely to bring His people back to their land, but to re-establish them as a strong, unified, and blessed nation, implying profound societal, spiritual, and national reconstruction.

Verse Breakdown

"And I will cause the captivity of Judah and the captivity of Israel to return"

This opening clause immediately establishes God as the sovereign agent of restoration ("I will cause"). The repetition of "the captivity of" before both "Judah" (the southern kingdom, facing immediate exile) and "Israel" (the northern kingdom, long since exiled by Assyria) underscores the comprehensive nature of this divine promise. It signifies God's intention to reverse the judgment and restore both segments of His divided people, bringing them back from their respective exiles.

"and will build them"

Following the return, God promises to "build them." This is far more than just re-populating the land; it implies a complete reconstruction of their society, national identity, and spiritual life. It speaks to the re-establishment of their institutions, their communal life, and their relationship with God, signifying a holistic restoration that touches every aspect of their existence.

"as at the first"

This concluding phrase sets the standard and quality of the promised restoration. It suggests a return to an original, ideal state of blessing, prosperity, and covenant faithfulness, perhaps reminiscent of the unified kingdom under David or Solomon, or even the initial covenant relationship at Sinai. It implies a restoration to a condition of favor and strength that was lost due to their sin, highlighting God's intention to fully redeem and renew His people to a state of former glory and divine favor.

Literary Devices

Jeremiah 33:7 employs several powerful literary devices to convey its message of hope. Parallelism is evident in the repetition of "the captivity of Judah and the captivity of Israel," which emphasizes the comprehensive and unifying nature of God's restorative work, encompassing both divided kingdoms. The phrase "I will cause... to return, and will build them" demonstrates profound Divine Agency, portraying God as the active, sovereign force behind this miraculous reversal of fortune. The word "build" functions as rich Symbolism, extending beyond mere physical construction to represent the re-establishment of a nation, its social structures, and its spiritual vitality. The concluding phrase, "as at the first," serves as a form of Idealism or Hyperbole, pointing to a restoration so complete and perfect that it mirrors or even surpasses an original, pristine state of blessing and covenant fidelity, thereby offering profound hope amidst despair.

Theological and Thematic Connections

Jeremiah 33:7 is a profound testament to God's unwavering covenant faithfulness and His ultimate commitment to the redemption of His people. It reveals a God who, despite His people's persistent rebellion and the necessity of judgment, never abandons His redemptive purposes. This verse underscores the biblical theme of divine restoration, demonstrating that God is capable of reversing even the most dire consequences of sin and brokenness, transforming desolation into flourishing life. It points to a future hope where God's people, once scattered and divided, would be unified and re-established under His gracious hand, a promise that finds its ultimate fulfillment in the eschatological vision of God's kingdom and the new covenant.

Jeremiah 31:31 Ezekiel 37:21-22 Lamentations 3:22-23

Reflection and Application

Jeremiah 33:7 offers a profound wellspring of hope and encouragement for believers navigating personal and collective challenges today. Just as God promised to reverse the physical and spiritual captivity of Judah and Israel, He remains a God of restoration, capable of rebuilding what appears irrevocably broken in our lives. Whether we face the "captivity" of addiction, despair, broken relationships, financial ruin, or spiritual dryness, this verse assures us that God's power and desire extend to bringing about healing and renewal. It calls us to trust in His sovereign faithfulness, knowing that His plans for us are always for good, to give us a future and a hope, even when current circumstances seem bleak. It reminds us that our God is not only a God of judgment but preeminently a God of grace, who delights in restoring His people to a state of flourishing, often surpassing our initial expectations and bringing about a renewal that is "as at the first," or even better.

Questions for Reflection

What "captivities" in your life or community do you need God to "return" or reverse today?
How does the promise that God "will build them, as at the first" encourage you to trust in His restorative power, even when things seem beyond repair?
In what ways can you actively participate in God's work of rebuilding and restoration in your sphere of influence, reflecting His heart for renewal?

FAQ

Did this prophecy of restoration come true?

This prophecy has a multi-layered fulfillment. A partial, historical fulfillment occurred with the return of the Jewish exiles from Babylon to Judah, as recorded in the books of Ezra and Nehemiah. This saw the physical rebuilding of Jerusalem and the temple. However, the full scope of "Judah and Israel" returning and being "built... as at the first" points to a more comprehensive, eschatological fulfillment. The northern kingdom of Israel never fully returned as a unified political entity in the post-exilic period. Therefore, the ultimate fulfillment points to a spiritual restoration and reunification of all God's people, both Jew and Gentile, in Christ, and a future, complete restoration of Israel in the end times, as prophesied in passages like Romans 11:25-27.

What does "as at the first" imply about the nature of this restoration?

The phrase "as at the first" (Hebrew, riʼshôwn) implies a restoration to an original, ideal state of blessing, prosperity, and covenant relationship with God. It's not merely a return to the land but a return to a state of favor, strength, and perhaps even national glory that existed before their decline and exile. This suggests a profound spiritual and societal renewal, where the people would once again live in full obedience and enjoy the full blessings of God's covenant, perhaps even surpassing the glory of the unified kingdom under David or Solomon. It speaks to God's desire for His people to experience wholeness and flourishing in every dimension of their existence, consistent with His original design for them and His redemptive purposes.

Christ-Centered Fulfillment

Jeremiah 33:7 finds its ultimate and most profound fulfillment in Jesus Christ, who is the true and eternal Builder of God's spiritual house. While the prophecy speaks of a physical return and rebuilding of the nation of Israel, its deepest spiritual reality is realized in the new covenant established through Christ's atoning work. Jesus Himself declared, "I will build my church" (Matthew 16:18), signifying a spiritual rebuilding that transcends ethnic and national boundaries. Through His sacrifice, Christ causes the "captivity" of sin and death to "return" for all who believe, bringing spiritual liberation and reconciliation with God, thereby reversing humanity's greatest exile from God's presence. He is the one who reunites both "Judah" (the believing remnant of Israel) and "Israel" (the scattered people of God, now including Gentiles) into one new humanity, breaking down the dividing wall of hostility through His cross (Ephesians 2:14-16). The "first" state to which humanity is restored in Christ is not merely an earthly kingdom, but a renewed relationship with God, a return to the spiritual intimacy and righteousness lost in Eden. This restoration culminates in the heavenly Jerusalem, the city that God Himself builds, where His people dwell with Him forever in perfect fellowship, a new creation where all things are made new (Revelation 21:1-5).

Copy as

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 33:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 9 verses

Passage under commentJeremiah 33:1–9

1¶ Moreover the word of the LORD came unto Jeremiah the second time, while he was yet shut up in the court of the prison, saying,

2Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD is his name;

3Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.

4For thus saith the LORD, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are thrown down by the mounts, and by the sword;

5They come to fight with the Chaldeans, but it is to fill them with the dead bodies of men, whom I have slain in mine anger and in my fury, and for all whose wickedness I have hid my face from this city.

6Behold, I will bring it health and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.

7And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

8And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.

9And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

Observe here, I. The date of this comfortable prophecy which God entrusted Jeremiah with. It is not exact in the time, only that it was after that in the foregoing chapter, when things were still growing worse and worse; it was the second time. God speaketh once, yea, twice, for the encouragement of his people. We are not only so disobedient that we have need of precept upon precept to bring us to our duty, but so distrustful that we have need of promise upon promise to bring us to our comfort. This word, as the former, came to Jeremiah when he was in prison. Note, No confinement can deprive God's people of his presence; no locks nor bars can shut out his gracious visits; nay, oftentimes as their afflictions abound their consolations much more abound, and they have the most reviving communications of his favour when the world frowns upon them. Paul's sweetest epistles were those that bore date out of a prison.

II.The prophecy itself.

A great deal of comfort is wrapped up in it for the relief of the captives, to keep them from sinking into despair. Observe,

1.Who it is that secures this comfort to them (Jer 33:2): It is the Lord, the maker thereof, the Lord that framed it, He is the maker and former of heaven and earth, and therefore has all power in his hands; so it refers to Jeremiah's prayer, Jer 32:17. He is the maker and former of Jerusalem, of Zion, built them at first, and therefore can rebuild them - built them for his own praise, and therefore will. He formed it, to establish it, and therefore it shall be established till those things be introduced which cannot be shaken, but shall remain for ever. He is the maker and former of this promise; he has laid the scheme for Jerusalem's restoration, and he that has formed it will establish it, he that has made the promise will make it good; for Jehovah is his name, a God giving being to his promises by the performance of them, and when he does this he is known by that name (Exo 6:3), a perfecting God. When the heavens and the earth were finished, then, and not till then, the creator is called Jehovah, Gen 2:4.

2.How this comfort must be obtained and fetched in - by prayer (Jer 33:3): Call upon me, and I will answer them. The prophet, having received some intimations of this kind, must be humbly earnest with God for further discoveries of his kind intentions. He had prayed (Jer 32:16), but he must pray again. Note, Those that expect to receive comforts from God must continue instant in prayer. We must call upon him, and then he will answer us. Christ himself must ask, and it shall be given him, Psa 2:8. I will show thee great and mighty things (give thee a clear and full prospect of them), hidden things, which, though in part discovered already, yet thou knowest not, thou canst not understand or give credit to. Or this may refer not only to the prediction of these things which Jeremiah, if he desire it, shall be favoured with, but to the performance of the things themselves which the people of God, encouraged by this prediction, must pray for. Note, Promises are given, not to supersede, but to quicken and encourage prayer. See Eze 36:37.

3.How deplorable the condition of Jerusalem was which made it necessary that such comforts as these should be provided for it, and notwithstanding which its restoration should be brought about in due time (Jer 33:4, Jer 33:5): The houses of this city, not excepting those of the kings of Judah, are thrown down by the mounts, or engines of battery, and by the sword, or axes, or hammers. It is the same word that is used Eze 26:9, With his axes he shall break down thy towers. The strongest stateliest houses, and those that were best furnished, were levelled with the ground. The fifth verse comes in in a parenthesis, giving a further instance of the present calamitous state of Jerusalem. Those that came to fight with the Chaldeans, to beat them off from the siege, did more hurt than good, provoked the enemy to be more fierce and furious in their assaults, so that the houses in Jerusalem were filled with the dead bodies of men, who died of the wounds they received in sallying out upon the besiegers. God says that they were such as he had slain in his anger, for the enemies' sword was his sword and their anger his anger. But, it seems, the men that were slain were generally such as had distinguished themselves by their wickedness, for they were the very men for whose wickedness God did now hide himself from this city, so that he was just in all he brought upon them.

4.What the blessings are which God has in store for Judah and Jerusalem, such as will redress all their grievances.

(1.)Is their state diseased? Is it wounded? God will provide effectually for the healing of it, though the disease was thought mortal and incurable, Eze 7:22. "The whole head is sick, and the whole heart faint (Isa 1:5); but (Jer 33:6) I will bring it health and cure; I will prevent the death, remove the sickness, and set all to rights again," Jer 30:17. Note, Be the case ever so desperate, if God undertake the cure, he will effect it. The sin of Jerusalem was the sickness of it (Isa 1:6); its reformation therefore will be its recovery. And the following words tell us how that is wrought: "I will reveal unto them the abundance of peace and truth; I will give it to them in due time, and give them an encouraging prospect of it in the mean time." Peace stands here for all good; peace and truth are peace according to the promise and in pursuance of that: or peace and truth are peace and the true religion, peace and the true worship of God, in opposition to the many falsehoods and deceits by which they had been led away from God. We may apply it more generally, and observe,

[1.]That peace and truth are the great subject-matter of divine revelation. These promises here lead us to the gospel of Christ, and in that God has revealed to us peace and truth, the method of true peace - truth to direct us, peace to make us easy. Grace and truth, and abundance of both, come by Jesus Christ. Peace and truth are the life of the soul, and Christ came that we might have that life, and might have it more abundantly. Christ rules by the power of truth (Joh 18:37) and by it he gives abundance of peace, Psa 72:7; Psa 85:10.

[2.]That the divine revelation of peace and truth brings health and cure to all those that by faith receive it: it heals the soul of the diseases it has contracted, as it is a means of sanctification, Joh 17:17. He sent his word and healed them, Psa 107:20. And it puts the soul into good order, and keeps it in a good frame and fit for the employments and enjoyments of the spiritual and divine life.

(2.)Are they scattered and enslaved, and is their nation laid in ruins? "I will cause their captivity to return (Jer 33:7), both that of Israel and that of Judah" (for though those who returned under Zerubbabel were chiefly of Judah, and Benjamin, and Levi, yet afterwards many of all the other tribes returned), "and I will rebuild them, as I built them at first." When they by repentance do their first works God will by their restoration do his first works.

(3.)Is sin the procuring cause of all their troubles? That shall be pardoned and subdued, and so the root of the judgments shall be killed, Jer 33:8.

[1.]By sin they have become filthy, and odious to God's holiness, but God will cleanse them, and purify them from their iniquity. As those that were ceremonially unclean, and were therefore shut out from the tabernacle, when they were sprinkled with the water of purification had liberty of access to it again, so had they to their own land, and the privileges of it, when God had cleansed them from their iniquities. In allusion to that sprinkling, David prays, Purge me with hyssop.

[2.]By sin they have become guilty, and obnoxious to his justice; but he will pardon all their iniquities, will remove the punishment to which for sin they were bound over. All who by sanctifying grace are cleansed from the filth of sin, by pardoning mercy are freed from the guilt of it.

(4.)Have both their sins and their sufferings turned to the dishonour of God? Their reformation and restoration shall redound as much to his praise, Jer 33:9. Jerusalem thus rebuilt, Judah thus repeopled, shall be to me a name of joy, as pleasing to God as ever they have been provoking, and a praise and an honour before all the nations. They, being thus restored, shall glorify God by their obedience to him, and he shall glorify himself by his favours to them. This renewed nation shall be as much a reputation to religion as formerly it has been a reproach to it. The nations shall hear of all the good that God has wrought in them by his grace and of all the good he has wrought for them by his providence. The wonders of their return out of Babylon shall make as great a noise in the world as ever the wonders of their deliverance out of Egypt did. and they shall fear and tremble for all this goodness.

[1.]The people of God themselves shall fear and tremble; they shall be much surprised at it, shall be afraid of offending so good a God and of forfeiting his favour. Hos 3:5, They shall fear the Lord and his goodness.

[2.]The neighbouring nations shall fear because of the prosperity of Jerusalem, shall look upon the growing greatness of the Jewish nation as really formidable, and shall be afraid of making them their enemies. When the church is fair as the moon, and clear as the sun, she is terrible as an army with banners.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Jeremiah 33:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.